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Reljef Iz Kūrangūna Istraživanja Pro Tempore 12

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Reljef Iz Kūrangūna Istraživanja Pro Tempore 12 sl. 1: reljef iz Kūrangūna Istraživanja Pro Tempore 12 Ivana Nodilo Elamski panteon Sadržaj Religija je jedno od trajnih obilježja ljudske civilizacije. Proučavajući obilježja razli- čitih božanstava saznajemo koja su područja života bila posebno bitna njihovim što- vateljima. U radu se prikazuju odabrani pripadnici elamskog panteona potvrđeni od protoelamskog do novoelamskog razdoblja te njihove uloge u svakodnevnom životu Elamaca. Predstavljena su i njihova svetišta, pogrebne ceremonije te kako su rituali i kraljevski oblici štovanja pridonijeli populariziranju božanstava među elamskim stanovništvom. Ključne riječi Elam, panteon, politeizam, zigurat Uvod Elam se nalazio u današnjem jugozapadnom Iranu, točnije regiji Khūzestān. Prostirao se istočno od rijeke Tigris te na sjeveroistočnom dijelu Perzijskog zaljeva. Njegovi su se stanovnici ondje naselili oko 3300. god. pr. Kr., a središte im je bilo u Suzi. Sjevernije od Suze nalazio se grad Awan, a na jugu Anšan. Navedena su tri grada činila centre moći i kulture. Elamci su imali bliske kontakte s Mezopotamijom stotinama godina, a kroz dugi period njima su vladali Akađani. Akadska i babilonska princeza došle su u Elam na temelju dogovorenih brakova, dok su elamski kraljevi donosili statue bogova iz Mezopotamije kao plijen.1 Elamski narod bio je politeističan, a njihov je panteon bio kombinacija više panteona različitih naroda koji su ga sačinjavali. Iako većina izvora dolazi iz Suzijane, regije koja je bila pod snažnim mezopotamskim utjecajem, oni ne sadrže mitološke tekstove pa nam mezopotamski pomažu u popunjavanju rupa. Kao rezultat svega toga proizašli su podaci o religiji koja je kombinacija mezopotamske i elamske kulture.2 S obzirom na to da još uvijek postoje poteškoće u prevođenju elamskog jezi- ka, mnogi su nam tekstovi nedostupni. Glavne izvore čine kraljevski natpisi na građe- vinama i posvetni tekstovi. Oni nam govore koji su bogovi bili važni određenim vlada- rima i njihovu načinu vođenja države3, a popis bogova iz ugovora Khite i Naram-Sina, 13 Elamski panteon hramovi u Dur Untašu i reljefi pronađeni u svetištima poput Kūrangūna, Mālamīra i Naqš-e Rostama neki su od najvažnijih. Uz njih se ističu i mnogobrojni cilindrični pečati, prilozi u hramovima i inventari u grobovima. Današnji znanstvenici i autori, poput H. Koch (1995), W. Hinza (2006) i D. Pottsa (2011), koji se bave elamskim panteonom, ne slažu se oko značenja pojedinih izvora pa se nerijetko događa da isto božanstvo nazivaju različitim imenima te mu pridaju različite funkcije. Iz toga proizlazi da se njihove uloge poklapaju s ulogama drugih božanstava. F. Vallat (1998) i Hinz nam uvelike pomažu u otkrivanju pojedinih značenja, međutim, čak i njih moramo čitati s određenom dozom opreza. Božastva Većina božanstava elamskog panteona mogu se povezati s određenim područjem u Elamu. Tako Awanu pripadaju Pininkir, Nahunte, Hutran, Humban i Kirmašir, u Šimaškiju stoluju Hišmitik i Ruhurater, dok se Napiriša, Kiririša, Simut, Kilah-šupir i Upurkupak nalaze na području Anšana.4 U Suzi je vladar bio jedan od najvažnijih bogova elamske povijesti, Inšušinak. Najstarija božastva Spominjanje prvog elamskog božanstva vraća nas u treće tisućljeće prije Krista, negdje na prijelaz iz 24. u 23. stoljeće, do Sanam-Simuta, zamjenika kralja Lukh-K- hissana. Kako su osobna imena često nastajala kao izvedenica iz božanskog imena ili kombinacija osobnog imena i onog božanskog, tako je i Sanam-Simutovo proizašlo iz imena najstarijeg elamskog boga – Simuta. Kralj Šilkak-Inšušinak ga je oslovlja- vao bogom Elama, a po nekim drugim tumačenjima bio je moćan glasnik bogova. Njegovo ime spominjalo se stoljećima, međutim nije poznato da je ikad imao točno određenu ulogu.5 Njegova žena bila je božica Manzat koja je nakon 1050. god. pr. Kr. nazi- vana Ninali (ili Belet-ali).6 Jedan od vladara u srednjeelamskom razdoblju posvetio je Manzat drvenu sliku te ju je smjestio u hram posvećen njoj i Simutu, bogovima Elamaca.7 Njezina moguća funkcija bila je zaštita trudnica. To se pretpostavlja zbog figurica pronađenih u njezinu hramu u Dur Untašu, koje prikazuju žene koje drže svoje grudi. U tom slučaju, njezina bi glavna protivnica bila Lamaštu koju su sma- trali odgovornom za porodiljnu groznicu i smrtnost novorođenčadi. Lamaštu je u Elamu bila poznata i kao čuvarica hrama.8 Narunde se spominje samo u vrijeme starog Elama,9 a životinja koja ju je pratila na prikazima je lav. Ešpurm (Ešbum, Ešba), upravitelj Suze, posvetio joj je statuu akadskog vladara Maništusua. Kutik-Inšušinak joj je posvetio hram sa sli- kama i natpisima. Na statui od bijelog vapnenca natpis je u kojem joj se obraća na akadskom: „Slušaj (moje molitve), sačuvaj moja prava.“10 Narunde sjedi bosonoga u naboranoj suknji s rukama na tronu. U desnoj ruci drži pehar za vino, a u lijevoj lepezu od palme.11 Na fragmentiranom natpisu može se iščitati: „Narunde je zajam- čila pobjedu“.12 Prema akadskim izvorima, bila je znana kao sestra sedam demona. Naime, postojale su dvije grupe demona, dobri i loši. Dobri su se demoni još zvali Sedam mudrih ljudi. Njihova sestra bila je Narunde, za koju se u obrednim tekstovi- 14 Istraživanja Pro Tempore 12 ma spominje da je presudila borbu protiv zlih demona. Na većini mjesta djeluje da je presudila u korist dobrih demona te su je uz Inšušinaka štovali kao božicu pobjede. An-Anum, popis bogova iz Mezopotamije, spominje Sedam bogova Elama i vjeruje se da su to Narundina braća. Ugovor između elamskog vladara Khite i Naram-Sina najstariji je dokument sačuvan na elamskom jeziku.13 Na početku tog dokumenta trideset sedam božanstava je pozvano da svjedoče, a među prvima su Sveti bogovi neba. Pretpostavlja se da bi to također mogli biti dobri demoni. U akadskim teksto- vima iz starobabilonskog razdoblja spominje se sedam Velikih bogova neba koji su nazvani Igigi. Igi na elamskom znači brat. Igigi se također spominje kao skraćeno ime i kao dio teoforičkog imena (i-gi-gi-tu.ni-iš, što u prijevodu znači Igigi dar bog(ov) a). Svi ti nazivi upućuju na istu skupinu bogova i na njihovo elamsko podrijetlo.14 Glavna božastva Na prvom mjestu u ugovoru između Khite i Naram-Sina nalazi se božica Pininkir (Pinikir, Piningir, Pinengir),15 što upućuje da je ona originalno bila glavna božica elamskog panteona. Ipak, taj božanski matrijarhat ne potvrđuje niti jedan drugi izvor. Njezino se ime vrlo rijetko spominje te je vrlo malo sačuvanih osobnih imena nastalo od njezina. Tek joj je u vrijeme srednjeelamskog razdoblja kralj Untaš-Na- piriša16 posvetio hram u Dur Untašu i postavio joj zlatnu statuu. Tamo su prona- đene terakote s prikazima majki koje doje, što nije čudno jer je Pininkir bila božica poroda, ljubavi i spolnosti te je bila znana kao božica majka. Kako se bližio kraj elamske povijesti, tako je i Pininkir padala u zaborav. Posljednja dva vladara koja su joj odala počast bili su Šutruk-Nahunte II., koji ju je zvao Gospodarica neba, moja božica, i Tempt-Humban-Inšušinak,17 koji ju je također nazivao svojom božicom.18 Od sačuvanih imena nastalih u njezinu čast, ističe se princezino iz srednjeelam- skog razdoblja, čije je ime bilo Utu-e-hihhi-Pinikir, što znači „Posvetio sam njezinu utrobu Pinikir.“19 Gotovo identični nazivi krasili su i božicu Kiririšu čije ime na elamskom znači Velika božica. Bila je znana kao Gospodarica neba i Majka bogova. Primarno je bila štovana na jugu Elama jer je njezino mjesto na sjeveru držala Pininkir,20 ali nakon 1800. pr. Kr. štovali su je i na sjeveru. Isprva je bila poznata kao lijanska dama21 jer je kralj Humban-Numen njoj i bogu Humbanu tamo podignuo hram. Prilozi pronađeni u njezinu hramu u Dur Untašu najčešće su bili borbene sjekire, prema čemu možemo zaključiti da je smatrana zaštitnicom u bitkama. Kao i Pinin- kir, nestala je pred kraj novoelamskog razdoblja.22 Smatra se kako je Pininkir primarno bila štovana u Awanu,23 međutim, ta teza nije potkrepljena dokazima te nisu navedene indicije prema kojima bi se tako nešto moglo zaključiti. Koch spominje puno teorija vezano uz Pininkir i Kiririšu, ali nam ne govori na kojim izvorima temelji svoje mišljenje. M. Lurker izjednača- va te dvije božice te ih uspoređuje s babilonskom Ištar.23 G. Leick spominje kako Hinz smatra da je Pininkirino ime postalo tabu, a Kiririša je potom korišteno kao zamjensko, te da su s vremenom one postale dvije različite božice.25 Kiririša znači Velika božica te je to više epitet nego ime. To bi moglo dovesti do zaključka da su Pininkir i Kiririša jedna te ista božica. Međutim, u prilog tezi da su to ipak različite božice ide činjenica da razasuti izvori svjedoče kako je Kiririša stolovala na jugu 15 Elamski panteon u Liyanu, dok je Untaš Napiriša hramove u Dur Untašu posvetio i jednoj i drugoj. Također, postojale su tri majke božice, što se može objasniti povijesnim razvojem Elama gdje je svaka provincija imala vlastitu majku božicu: Pininkir u Suzijani, Kiririša u Liyanu (‘zemlja na moru’), a Parti je pripadao dio oko Anšana.26 Uz Pininkir i Svete bogove neba, u ugovoru s Naram-Sinom spominje se i Humban, glavni bog i Kiririšin muž s kojom je dobio sina Khutrana,27 boga voj- nika. U modernoj literaturi pojavljuju se različita viđenja tko je bio Humban, kada se pojavio i koja je bila njegova uloga. Već Vallat iskazuje proturječne stavove. U jednom dijelu navodi kako je Humban bio štovan kroz cijelu elamsku povijest i da je kao drugi spomenut u ugovoru s Naram-Sinom, a u drugom da je smatran važ- nim bogom tek u novoelamskom razdoblju. Ne navodi koja mu je bila funkcija. U akadskim tekstovima Humban se poistovjećuje sa sumerskim Enlilom, bogom vje- tra i vladarom atmosfere. Spominje se već u trećem tisućljeću pr. Kr., a prvi poznati elamski kralj nosio je upravo njegovo ime.28 Humban i Nahunte su uz Inšušinaka smatrani onima koji kažnjavaju.29 Koch spominje da je Nahunteu i Inšušinaku za- datak bio provoditi sučeve odluke,30 na što bi se kažnjavanje možda moglo odnositi, no ona ne spominje Humbana.
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